Thera 1.94: Mettaji
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(94):Mettaji Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =94. Mettaji= Reborn in this Buddha-age in the kingdom of Magadha as the son of a brahmin(priest), he was named Mettaji.1 Grown up, he saw the evil of worldly desire, and became an ascetic living in the forest. Hearing of the Buddha's advent, and impelled by antecedent causes, he sought the Lord(Buddha) and asked him concerning his progress and regress. The answer given convinced him that he should enter the Monk’s order, upon which he won arahantship(enlightenment). And in this verse he praised the Lord(Buddha): ---- 94 Name hi tassa bhagavato sakyaputtassa sirīmato,|| Tenāyaɱ aggappattena aggo dhammo sudesito' ti.|| || ---- 94 All glory to the Exalted One(Buddha), Our splendid Lord, the Sākiyas' son! For he the topmost height has won, And well the Path(Dhamma) supreme has shown. ---- 1 Conqueror by affection. ---- =1.10-4 94 Commentary on the stanza of Mettajitthera= The stanza starting with Namo hi tassa bhagavato constitutes that of the venerable Thera Mettaji. What is the origin? It is said that he was reborn in a family home at the time of the Blessed One Anomadassī. On having attained the age of intelligence, he happened to become specially pious over the dispensation (sāsana), piled up (cinitvā) with bricks a railing for the bodhi tree, and had it completed with cement. The Master made thanks-giving-teaching (anumodanā) for him. On account of that act of merit, he was reborn in the divine world, and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirths and was reborn as the son of a certain brahmin in the kingdom of Magadha, when this Buddha arose. His name was Mettaji. On having come of age, he came to find out disadvantage (ādinavaṃ) in sensual pleasures (kāmā), renounced the world as a hermit recluse, and was dwelling in the forest, when he happened to have heard of the appearance of Buddha, on being urged by his former (pubba) cause (hetu), he went to the persence of the Master, asked questions in connection with happening (pavatti) and returning (nivatti), and when his question was answered by the Master, he aptly gained pious faith, became a monk, placed himself in the path of developing spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna:– “I made a railing for the bodhi tree of Anomadassī; having offered lump (pinḍaṃ) of cement (sudhā), I made my manual work (pānikamma). Having seen that (masonary) work we; done, Anomadassī, the most excellent of men, the Master stood amidst the clergy of monks and spoke this stanza. Owing to this cement work together with volition (cetanā) and resolution (panidhi) he will put an end to pain (dukkha) after having en- joyed prosperity. I am well complexioned (vanna) with pleasant pious (pasanna) face (mukha). One-pointed (ekaggo) and well-composed (susamāhito); I bear my ultimate (antima) body (deha) in the dispensation (sāsana) of the self-awakened Buddha. If not less (anūnaka) than all round full (paripunna) hundred aeons (kappa) ago from now, a soverign named Sabba- ghana, I was, a very strong world-king. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke a stanza, praising the Master.-- 94. ”Indeed! My adoration is to that Blessed One, the graceful Sākiyan Son; this foremost truth (dhamma) has been well-taught by Him who had attained the foremost.” There, namo means: making of adoration (namakkāra). Hi means; just an indeclinable particle (nipāta). Tassa means: that Blessed One, who having fulfilled a total of thirty perfections, crushed to pieces (bhañjitvā) every depravity, had become specially self-awakened Buddha after being self-enlightened excellently (sammāsambodhi); He is the son of the Sākiyan king; thus, Sakyaputto (Sākiyan Son). He is sirimā because of the condition of his being endowed with most excellent (uttama) gracefulness (sirī) of His beautiful body (rūpakāya) and the glory (sirī) of His spiritual body (dhammakāya) consequent upon having well-developed (sambhāvito) for the prosperity (sampatti) of such meritorious deed as has no concern (sādhārana) with others (añña); may my adoration be to that Blessed One, the Sākiyan Son, possessor of graceful glory; Him I adore bowing down (namāmi); thus, is the meaning, Tena, means: by that Blessed One; Ayaṃ means: he speaks by being evident (paccakha) for himself of that truty (dhamma). Aggappattena (by one who had attained foremost omniscience); in other words, having reached the foremost state, the most excellent condition with all qualities (guna). Aggadhammo means; the foremost, most excellent nine-fold (navavidha) transcendental truth; disito means; had been taught (pavedito) excellently (sutthuṃ) and unequivocally (aviparitaṃ). The Commentary on the stanza of the Thera Mettaji is complete. ----